[Advaita-l] Nyayasudha Objections 1

[Bhaskar YR]

What about Upanishad statements, such as "na dRShTerdraShTAraM pashyeH", "naiva vAcA na manasA prAptuM shakyo na cakShuShA", "yato vAco nivartante", "na tatra sUryo bhAti", etc. Therefore, it is said "na hi buddhir brahma vijAnAti" (vichAra sAgara).

praNAms Sri Ananda prabhuji
Hare Krishna

If the absolute brahman (nirvishesha / nirguNa / nirupAdhika brahman) is not graspable / reachable  by any upAdhi-s (karaNa-s) and even shAstra (shabda pramANa) then what is the proof that it exists??  Is it not something similar to shUnya?? Were the questions usually raised by dvaitins when it has been said that parabrahman is agrAhya and aprameya.  Anyway, it has been clarified by shankara that jneya brahman is paraM whereas upAsya brahman is aparaM (sOpAdhika) paraM chet jnAtavyaM aparaM chet prAptavyaM.  How can this brahman (jneya brahman) be known, when it is categorically said by shruti that IT is  beyond the reach of mind and speech?? Shankara clarifies adhyArOpita nAmarUpakarma dvAreNa brahma nirdhishyate, vijnAnamAnandaM brahma, vijnAnaghana eva,  brahma, Atma ityevamAdhi shabdaiH.  And this brahma to be realized in mana only since there is no other instrument to realize this truth.  But this mana/buddhi should be ati sUkshma, svaccha and atyanta nirmala and this nirmala buddhi would take the shape (!!) of Atma Chaitanya clarifies shankara in geeta bhAshya.  Atyanta nimalatva, atisvacchatva, ati sUkshmatva upapaatterAtmanaH, buddhescha AtmasamanaiH nirmalAt upapatteH, AtmachaitanyAkAra abhAsatvOpapattiH.  It is this Nirmala mana that can 'see' the Atman and it is this mana that has been insisted by shruti when it is said : manasaivAnudrashtavyaM nehanAnAsti kiMchana. If we deny the role of upAdhi (manObudyahankAra) in brahma jignAsa / realization we cannot establish the upanishat pratipAdita para brahman through adhyArOpa apavAda prakriya.
 
Just my few thoughts on this thread.

Hari Hari Hari Bol!!!
bhaskar